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Odysseus removing his men from the company of the lotus-eaters. In Greek mythology, lotophages or the lotus-eaters (Ancient Greek: λωτοφάγοι, romanized: lōtophágoi) were a race of people living on an island dominated by the lotus tree off coastal Libya (Island of Djerba), [1] [2] a plant whose botanical identity is uncertain.
The great oak tree of the maiden of the island is felled to create a bridge, ships and a hut. Canto VII - The return of Kalevipoeg Kalevipoeg takes the sorcerer's boat and returns home. The brothers tell their stories. Kalevipoeg visits his father's grave again. Canto VIII - The contest and parting of the brothers Kalevipoeg throwing the stone.
Epic ‘Tudbulul’ [39] – Tudbulu was a hero who organized a concert. He gathered music, attracting many people. Some of these people stayed and formed the T’boli people. Creation Story – D’wata (T’boli) [40] – The Betoti found soil and brought it to D’wata. They spread out the soil and created land.
The Epic of Gilgamesh describes Gilgamesh travelling to a wondrous garden of the gods that is the source of a river, next to a mountain covered in cedars, and references a "plant of life". In the myth, paradise is identified as the place where the deified Sumerian hero of the flood, Utnapishtim , was taken by the gods to live forever.
According to the "New History" of Ptolemy Hephaestion (according to Photius) and Eustathius, the plant mentioned by Homer grew from the blood of the Giant Picolous killed on Circe's island, by Helios, father and ally of Circe, when the Giant tried to attack Circe. In this description the flower had a black root, for the colour of the blood of ...
Finnish scholars collected comparable tales from multiple locales and analyzed their similarities and differences, hoping to trace these epic stories' migration paths. [ 12 ] : 46 Once Joseph Stalin came to power and put his first five-year plan into motion in 1928, the Soviet government began to criticize and censor folklore studies.
In the epic story, the protagonists lose both parents at a young age. These hero characters in yukar survive by themselves or through the help of gods in the Ainu culture. When the orphan grows up, their action of starting the trade with outsiders is regarded as heroic in yukar .
Many scholars believe that the flood myth was added to Tablet XI in the "standard version" of the Gilgamesh Epic by an editor who used the flood story from the Epic of Atra-Hasis. [1] A short reference to the flood myth is also present in the much older Sumerian Gilgamesh poems, from which the later Babylonian versions drew much of their ...